Fenomenologi Sebagai Filsafat dan Usaha Kembali Ke Permulaan

2015 ◽  
Vol 14 (2) ◽  
pp. 221
Author(s):  
Thomas Hidya Tjaya
Keyword(s):  
Human Body ◽  
Human Life ◽  
History Of Philosophy ◽  
Western Philosophy ◽  
World Science ◽  
Phenomenological Movement ◽  
Phenomenology Of Perception ◽  
The World ◽  
History Of

Abstrak: Dalam pengantar pada karyanya Phenomenology of Perception, Merleau-Ponty praktis mengidentikkan filsafat dengan fenomenologi sebagai usaha untuk mempelajari kembali bagaimana cara melihat dunia. Dalam upaya tersebut ia mengajak pembaca, mengikuti slogan khas fenomenologi Husserl, untuk kembali ke permulaan atau bendabenda itu sendiri. Yang menarik adalah bahwa permulaan yang dianalisis oleh Merleau-Ponty justru tubuh manusia, sebuah dimensi yang cenderung dipandang rendah dalam sejarah filsafat Barat. Ia tidak sendirian dalam hal ini, mengingat dalam fenomenologinya Levinas juga menekankan sensibilitas sebagai locus etika. Menurut penulis, gerakan fenomenologi menuju hal yang sensibel (the sensible) ini tidaklah mengubah hakikat filsafat sebagai usaha untuk mencari asal mula realitas. Realitas yang tersingkap dalam orientasi demikian justru menjadi lebih integral dan komprehensif daripada apa yang selama ini dikenal dalam sejarah filsafat dan sains. Meskipun demikian, orientasi pada pengalaman konkret manusia untuk menggali dasar realitas secara potensial menimbulkan masalah bagi fenomenologi itu sendiri yang selalu ingin kembali ke permulaan. Kata-kata Kunci: Fenomenologi, asal mula, permulaan, ada-dalam-dunia, sains. Abstract: In the Preface to his work Phenomenology of Perception Merleau-Ponty virtually identifies philosophy with phenomenology as a way of relearning to see the world. For this purpose he invites the reader, following the catchphrase in Husserl’s phenomenology, to return to the beginning or the things themselves. What is interesting is that the beginning that Merleau-Ponty analyzes is the human body, which belongs to a dimension that tends to be despised in the history of Western philosophy. He is not alone in this type of investigation, as Levinas also emphasizes sensibility as the locus of ethics. The author argues that the phenomenological movement towards the sensible does not alter the nature of philosophy as an attempt to seek for the nature of reality. The reality as disclosed in this analysis can be more integral and comprehensive than what is usually presented in the history of philosophy and science. The orientation towards the concrete dimension of human life in search for the foundation of reality, however, may cause a problem for phenomenology itself insofar as it always tries to return to the beginning. Keywords: Phenomenology, origin, beginning, being-in-the-world, science.

Bonds of Trust

2019 ◽  
Vol 19 ◽  
pp. 289-309
Author(s):  
Max Schaefer ◽  
Keyword(s):  
Human Life ◽  
Western Philosophy ◽  
Reciprocal Relations ◽  
The World ◽  
History Of ◽  
Insight Into

This paper seeks to address whether human life harbours the possibility of a gratuitous or non-reciprocal form of trust. To address this issue, I take up Descartes’ account of the cogito as the essence of all appearing. With his interpretation of Descartes’ account of the cogito as an immanent and affective mode of appearing, I maintain that Henry provides the transcendental foundation for a non-reciprocal form of trust, which the history of Western philosophy has largely covered over by forgetting this aspect of Descartes’ thought. I demonstrate that Heidegger’s reading of Descartes serves as a pre-eminent example of this. Because Heidegger overlooks Descartes’ insight into the essence of appearing, and reduces this essence to the finite transcendence of the world, I maintain that Heidegger reduces trust to reciprocal relations of understanding between beings of shared contexts of significance.

scholarly journals DAR KARTĄ APIE FILOSOFIJOS PRASMĘ

2008 ◽  
Vol 5 (1) ◽  
pp. 52-58
Author(s):  
Nerijus Čepulis
Keyword(s):  
Complete System ◽  
History Of Philosophy ◽  
The Other ◽  
Western Philosophy ◽  
The World ◽  
History Of ◽  
Jewish Descent

Tradicinė Vakarų filosofija kaip graikiškosios išminties puoselėjimas kartu yra ir buvimo, ir visumos, užbaigtumo siekis. Toks mąstymas ir totali jo pastanga būti, neretai tampanti prievarta, šiandien susilaukia vis daugiau nepasitikėjimo bei kritikos. Žydų kilmės fenomenologinės mąstymo krypties atstovas E. Levinas radikaliai pasipriešina totalybei kaip nuolatinei visuotinės sintezės pastangai visoje filosofijos istorijoje. Graikiškasis mąstymas visada siekė bet kokią patirtį, visa, kas prasminga, redukuoti į totalybę, užbaigtą sistemą, ir, nieko nepalikęs anapus savęs, tapti absoliučiu mąstymu. Levinas ieško alternatyvos. Totalybės sąvoką ir bet kokį sistemiškumą jo alternatyviame mąstyme praplėšia Begalybės idėja, leidžianti mąstyti kitaip anapus buvimo. Prieš pažvelgiant į pasaulį iš buvimo perspektyvos, yra būtina klausti apie patį buvimą, pradedant nuo kitko nei buvimas. Kas kita nei buvimas, arba Gėris, yra ankstesnis už buvimą ir suteikia šiam prasmę.Pagrindiniai žodžiai: Levinas, Heideggeris, filosofija, totalybė, buvimas, metafizika, begalybė, gėris.ONCE AGAIN ON THE MEANING OF PHILOSOPHYNerijus Čepulis SummaryTraditional Western philosophy as upholding of the Greek wisdom at the same time is also a striving to being, totality, and completeness. Such thinking and its total attempt to be, that often becomes violence, nowadays is receiving more and more incredulity and criticism. The phenomenological thinker of Jewish descent E. Levinas radically resists totality as a continuous attempt at a universal synthesis in a whole history of philosophy. The Greek thinking always attempted to reduce any experience, everything, that has significance, into a complete system, and without leaving anything outside itself to become an absolute thinking. Levinas looks for an alternative. The concept of totality and any systematization in his alternative thinking are ruptured by the concept of Infinity that enables us to think otherwise and outside of being. Before looking at the world from the perspective of being it is necessary to question the being itself by starting from the other than being. The other than being, or the Good, is prior to being and gives it significance.Keywords: Levinas, Heidegger, philosophy, totality, being, metaphysics, infinity, good.

Shakespeare's Existentials

2021 ◽  
Author(s):  
Pavel Gorohov
Keyword(s):  
Human Life ◽  
History Of Philosophy ◽  
Close Connection ◽  
Philosophical Literature ◽  
Space And Time ◽  
Wide Range ◽  
The World ◽  
History Of ◽  
First Time

For the first time in the Russian historical and philosophical literature, the monograph attempts to comprehensively consider the philosophical views of the great playwright and thinker. Shakespeare is presented as a philosopher who considered in his masterpieces the relation of man to the world through a series of"borderline situations". Shakespeare not only anticipated the existentialist philosophers, but also appeared in his work as the greatest philosopher-anthropologist. He reflects on the essence of nature, space and time only in close connection with thoughts about human life. For a wide range of readers interested in the history of philosophy and Shakespeare studies.

Metaphysics of movement

2021 ◽  
pp. 598-608
Author(s):  
Gr.G. Khubulava
Keyword(s):  
Middle Ages ◽  
Human Life ◽  
History Of Philosophy ◽  
The Body ◽  
Bodily Movement ◽  
The World ◽  
History Of ◽  
The Difference ◽  
The Moment ◽  
The Mind

Relevance. Movement surrounds and accompanies us everywhere: planets move, time, river waters, the life of cities is accompanied by traffic along highways. Our own life is also inseparable from the phenomenon of movement, both at the micro and macro levels: whether it be the movement and division of atoms of matter and cells of the body, the movement and interaction of our bodies in space, or the movement of a person towards a specific goal, conditioned by intention and expressed in actions, which in themselves are also a movement of the will. Purpose: to describe and evaluate the nature of the phenomenon of movement both in the history of philosophy (from Zeno to Descartes and Bergson) and in the history of medicine (from Aristotle and Celsus to modern mechanisms that give a person a chance to return the possibility of movement as an aspect of full life). Methods: the research method is not only the analysis of the development of the phenomenon of movement in the history of philosophy and science, but also the analysis of the influence of modern technologies on the very understanding of the nature of movement not as a physiological, but as an ontological phenomenon. Results. The ancient idea of movement as a deception of the senses, describing the closed on itself the existence of an objectively motionless space or being the source and cause of eternally arising and disintegrating existence, was an attempt by thinkers to “catch the mind on being”, not just creating a picture of a single cosmos, but also comprehending him as part of the human world. The bodily movement and structure of a person was understood as part of the visible and speculative structure of being. The thought of the Middle Ages, which understood movement as the path of the world and man to God, perceived the phenomenon of movement as an expression of free will and, at the same time, the desire of the world to its completion, which is at the same time the moment of its transformation. The Renaissance epoch, which proclaimed man as an end in itself for existence, closely links the physical movement of man with the movement of the cosmos, and considers the visible nature to be the source of knowledge of the Divine Will. The New Time, which theoretically separated the mechanics of the bodily and the impulses of the soul and mind and declared man a “biological machine”, in fact does not break the relationship between the movement of the soul and the body, but, demonstrating the difference in the nature of these movements, anticipated the discovery of psychosomatics. Finally, modern times not only created a classification of “body techniques” inherent in various stages of human life and groups of people, describing the socio-cultural aspect of corporeality, but also perceived movement as an act of our existence and involvement in the existence of the world. Conclusion. Movement cannot be understood as a purely physiological act. In the process of growth, becoming, having barely learned to walk, we are faced with the need to perform actions, to “behave”, to be like a personal I and as a part of the moving world that collided with us. A world in which every step is an event and deed capable of defining “the landscape of our personal and universal being”.

Janusz Kuczyński’s Philosophy of Universalism

2020 ◽  
Vol 30 (2) ◽  
pp. 35-57
Author(s):  
Michael H. Mitias ◽  
Keyword(s):  
Human Nature ◽  
Critical Analysis ◽  
Human Life ◽  
World Order ◽  
Comprehensive Analysis ◽  
History Of Philosophy ◽  
The Third ◽  
Short Overview ◽  
The World ◽  
History Of

This paper is a critical analysis of the conditions under which a decent world order is possible, an order in which the different peoples of the world can thrive under the conditions of peace, cooperation, freedom, justice, and prosperity. This analysis is done from the standpoint of Janusz Kuczyński’s philosophy of universalism as a metaphilosophy. More than any other in the contemporary period, this philosophy has advanced a focused, systematic, and comprehensive analysis of these conditions on the basis of a universal vision of nature, human nature, and the meaning of human life and destiny. The paper is composed of three parts. The first part is devoted to a short overview of activism in the history of philosophy. The second part is devoted to an analysis of the main elements of universalism as a metaphilosophy, especially the theoretical conditions of establishing a decent world order. The third part is devoted to a discussion of the practical steps that should be taken to establish a decent world order.

Metaphysics of movement

2021 ◽  
pp. 681-694
Author(s):  
Gr.G. Khubulava
Keyword(s):  
Middle Ages ◽  
Human Life ◽  
History Of Philosophy ◽  
The Body ◽  
Bodily Movement ◽  
The World ◽  
History Of ◽  
The Difference ◽  
The Moment ◽  
The Mind

Relevance. Movement surrounds and accompanies us everywhere: planets move, time, river waters, the life of cities is accompanied by traffic along highways. Our own life is also inseparable from the phenomenon of movement, both at the micro and macro levels: whether it be the movement and division of atoms of matter and cells of the body, the movement and interaction of our bodies in space, or the movement of a person towards a specific goal, conditioned by intention and expressed in actions, which in themselves are also a movement of the will. Purpose: to describe and evaluate the nature of the phenomenon of movement both in the history of philosophy (from Zeno to Descartes and Bergson) and in the history of medicine (from Aristotle and Celsus to modern mechanisms that give a person a chance to return the possibility of movement as an aspect of full life). Methods: the research method is not only the analysis of the development of the phenomenon of movement in the history of philosophy and science, but also the analysis of the influence of modern technologies on the very understanding of the nature of movement not as a physiological, but as an ontological phenomenon. Results. The ancient idea of movement as a deception of the senses, describing the closed on itself the existence of an objectively motionless space or being the source and cause of eternally arising and disintegrating existence, was an attempt by thinkers to “catch the mind on being”, not just creating a picture of a single cosmos, but also comprehending him as part of the human world. The bodily movement and structure of a person was understood as part of the visible and speculative structure of being. The thought of the Middle Ages, which understood movement as the path of the world and man to God, perceived the phenomenon of movement as an expression of free will and, at the same time, the desire of the world to its completion, which is at the same time the moment of its transformation. The Renaissance epoch, which proclaimed man as an end in itself for existence, closely links the physical movement of man with the movement of the cosmos, and considers the visible nature to be the source of knowledge of the Divine Will. The New Time, which theoretically separated the mechanics of the bodily and the impulses of the soul and mind and declared man a “biological machine”, in fact does not break the relationship between the movement of the soul and the body, but, demonstrating the difference in the nature of these movements, anticipated the discovery of psychosomatics. Finally, modern times not only created a classification of “body techniques” inherent in various stages of human life and groups of people, describing the socio-cultural aspect of corporeality, but also perceived movement as an act of our existence and involvement in the existence of the world. Conclusion. Movement cannot be understood as a purely physiological act. In the process of growth, becoming, having barely learned to walk, we are faced with the need to perform actions, to “behave”, to be like a personal I and as a part of the moving world that collided with us. A world in which every step is an event and deed capable of defining “the landscape of our personal and universal being”.

scholarly journals TIME THROUGH TIME: ITS EVOLUTION THROUGH WESTERN PHILOSOPHY IN SEVEN IDEAS

Think ◽  
2021 ◽  
Vol 20 (58) ◽  
pp. 23-38
Author(s):  
Emily Thomas
Keyword(s):  
Western Philosophy ◽  
The World ◽  
History Of ◽  
Over Time

ABSTRACTWhat is time? Just like everything else in the world, our understanding of time has changed continually over time. This article tracks this question through the history of Western philosophy and looks at major answers from the likes of Aristotle, Kant, and McTaggart.

scholarly journals Plato on Natural Kinds: The Promethean Method of the Philebus

Apeiron ◽  
2021 ◽  
Vol 0 (0) ◽  
Author(s):  
John D. Proios
Keyword(s):  
Social Sciences ◽  
Natural Kind ◽  
Intelligent Design ◽  
Expert Knowledge ◽  
Natural Kinds ◽  
Natural World ◽  
History Of Philosophy ◽  
The World ◽  
History Of

Abstract Plato’s invention of the metaphor of carving the world by the joints (Phaedrus 265d–66c) gives him a privileged place in the history of natural kind theory in philosophy and science; he is often understood to present a paradigmatic but antiquated view of natural kinds as possessing eternal, immutable, necessary essences. Yet, I highlight that, as a point of distinction from contemporary views about natural kinds, Plato subscribes to an intelligent-design, teleological framework, in which the natural world is the product of craft and, as a result, is structured such that it is good for it to be that way. In Plato’s Philebus, the character Socrates introduces a method of inquiry whose articulation of natural kinds enables it to confer expert knowledge, such as literacy. My paper contributes to an understanding of Plato’s view of natural kinds by interpreting this method in light of Plato’s teleological conception of nature. I argue that a human inquirer who uses the method identifies kinds with relational essences within a system causally related to the production of some unique craft-object, such as writing. As a result, I recast Plato’s place in the history of philosophy, including Plato’s view of the relation between the kinds according to the natural and social sciences. Whereas some are inclined to separate natural from social kinds, Plato holds the unique view that all naturalness is a social feature of kinds reflecting the role of intelligent agency.

scholarly journals Zagorka Micic: On the occasion of her 100th anniversary

2003 ◽  
Vol 46 (1-4) ◽  
pp. 17-26 ◽  
Author(s):  
Radmila Sajkovic
Keyword(s):  
World War Ii ◽  
Edmund Husserl ◽  
100Th Anniversary ◽  
History Of Philosophy ◽  
World War ◽  
The World ◽  
History Of ◽  
The University

In this text the author reviews the life and work of Zagorka Micic, famous Serbian woman-philosopher, in honour of the 100th anniversary of her birth. She was one of the first students of Edmund Husserl, and her Ph. D. thesis was among the earliest ones in phaenomenology, which was waking in that time. Her cooperation with Husserl has continued for a decade. After the World War II Zagorka Micic worked as a professor of logic and history of philosophy at the University of Skoplje (now FYRM). Stressing her individual qualities, the paper is full of personal memories and reminiscences of mutual encounters.

scholarly journals Pierre Monbeig and the Formation of Geography in Brazil (1925-1957): Geohistory of Knowledge, Intellectual History and the Insertion of Brazilian Geography into the World-Science

2020 ◽  
Author(s):  
Larissa Alves de Lira
Keyword(s):  
Intellectual History ◽  
History Of Science ◽  
World Science ◽  
Empirical Results ◽  
The World ◽  
University Professor ◽  
History Of ◽  
Intellectual Context

This paper aims to present the exemplarity of an intellectual meeting between a French intellectual, trained in history and geography at the Sorbonne, France (before spending time in Spain during the beginning of his doctorate), and the “Brazilian terrain”. From his training to his work as a university professor in Brazil, what I want to characterize is a transnational intellectual context in the domain of the history of science, using geographical reasoning as a reference. However, before becoming aware of these intellectual processes, it should be said that at the base of this context lies the Brazilian space. This kind of reasoning as a proposed methodology is named here the geohistory of knowledge. In this paper, I seek to present this methodology and its theoretical and empirical results, focusing on how the construction of contextualization can be related to space.

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